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endowing creation for over three millennia with historical, theological, and spiritual meaning and significance.
Indeed, to say, “Let there be,” is a claim not so much to God’s Word as emanation — as Philo and Church Fathers rewrite it, of His omnific Word-Spirit emanating all things, as if divine Hermes were its appointed messenger, carrying God’s Word from His heavenly abode, earthward — but of His omnipresent Word- Spirit and Hand, infinitely indwelling, and capaciously so, in all things, grand and small, through all of time and space, as proclaimed by His Heavenly Scroll — and its starry Hymn — whose breath sings its primordial chant, beginning with His wise Divine Creation and ending with Paul’s New Creation, and whose mysteries still sing to us, revealing new ways and paradigms towards a constructive theology to realize universal goodness.
All beneficent things, flourishing from His Divine Word, behold His in-dwelling presence and retain His Spirit amidst the perplexity of His jealousy in the Old Scriptures, and the beauties of His reconciled love in the New Covenant, and the mysteries of deconstruction and construction in modern philosophies and theologies. For who is to say His Divine Word may still not inscribe these? For we err and also deceive ourselves! For who shall know with absolute certainty whether He is not the Lord of all, of necessity and chance, of realism and idealism, of metaphysics and empiricism, determining all things, weaving the world’s wide web of the Mind and its justified coherent web of belief? For the ontological and epistemological enigma dwelling in all things, in
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